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❶Neither of these would guide Percy Shelley in his poetic retelling and reintegration of the Prometheus myth.

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None yet but may be the staff is very inexperienced and fresh out of schools so a training needs to be enhanced. Great work-life balance typical weeks are hours People are mostly really nice, smart, and easy going The work is interesting and meaningful Good opportunities to advance Relatively flat structure with collaborative teams Remote work options for most employees.

HR painful to work with Comp lower than market but hours are lower too. Ask your employees how they're feeling and what they think you should change.

If you are a consultant with nothing to offer looking to be overpaid by a company that desperately wants to pretend to be a big, cool dog, then seek out a contract here. Company swarming with consultants, hanger-onners, and remote staff taking an undeserved salary: Terrible leadership, no knowledge or understanding of management or organizational psychology which is ironic, considering CEO somehow got a diploma in psychology. Senior staff bathing in groupthink and this will be their ultimate demise, to which they've been painfully dragging themselves since they opened.

Perks and job nowhere near the level that would justify such dedication. Company prefers people with zero experience because leadership is not confident or educated enough to manage experienced employees. Senior staff don't respect each other and constantly talk behind each other's backs. If you leave or get fired, expect them to make jokes and disparaging comments about you in meetings.

Company has been stagnant for years since they pushed out the only senior staff with actual development knowledge. IT company run by non IT people. Don't let the bin client names fool you, no real new contracts in years, just small potatoes here and there.

Top 2 people have no clue about marketing, business development, or software, they're just playing business. COO who is in charge of largest department is a try-hard megalomaniac with no previous experience, who thinks calling his personal biases "company culture" justifies his disdain for any other opinion. People have tried to help them along the way, but since they think anyone who disagrees is either not intelligent or capable, the company will eventually die the slow corporate death they've been dying for years.

Bad HR practices, shady, and no structure. Lots of mistakes in communication from HR and daily operations finance, administrative, office management. Super high turnover, very demoralizing. Questionable ethical practices in all areas, including client billing. Negative work environment; uneven pay; preference for promoting young women; zero work-life balance; poor pay; demoralizing meetings; coercive atmosphere; incompetent senior staff; lack of self-awareness; no real future for the company.

July 7 review is pathetically obvious. I really like the people I get to work with, and most of the clients are very appreciative. Everyone's smart and generally keeps their cool, even when things change or a fire starts. I'm not sure where other reviewers are getting their information, but everyone I've worked with has been professional and has always put the needs of the clients first.

Yes, this is small company, and the management team could do a much better job of facilitating orderly changes to technology and processes The work itself ranges from occasionally tedious to brag at the bar to your friends how cool it is.

It's also pretty nice that the work can be traced to actually helping science and people. This place can get hectic. As I said, fires do start, sometimes big ones. When they do though, everyone keeps their calm and puts them out. Management talks about improvements on this front, but they've been slow coming. If they actually gave everyone the time they need to focus, we'd go from good to great, and a lot of the small issues would evaporate.

Come through on the promises about efficiency and time to focus, and I'll have no problem giving Prometheus 5 stars. Unlike some reviewers, I like hearing about new clients and opportunities, so please don't stop. Some of the recent things I've heard about are actually exciting, and would keep me here for a while. Your response will be removed from the review — this cannot be undone. This will replace the current featured review for targeted profile.

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Covers the internal discussion of the Fourth International over its flawed response to the Yugoslav Revolution and Tito-Stalin split. Marxist Politics or Unprincipled Combinationism? Includes introduction and glossary by PRL and appendices. At present, these include: Each volume or microfilm roll contains a complete cross-referenced index. For price information and to order, please write to: For additional information visit the ICL at www. The Prometheus Research Library is open to researchers needing our specialized collections.

Since the Library operates on a limited schedule, researchers are required to send written requests about specific projects and for appointments. The PRL has a digital microfilm and microfiche scanner and printer. The Library is located in lower Manhattan.

Helene Brosius Western Station Librarian. Martha Braun Western Station Archivist. Digital versions available here. For price information and to order print editions write to: Selected Writings and Speeches, click here. Max Shachtman in the Communist League of America, click here. In the sixth Nemean Ode, Pindar states: In order to understand the Prometheus myth in its most general context, the Late Roman author Censorinus states in his book titled De die natali that, "Pythagoras of Samos, Okellos of Lukania, Archytas of Tarentum, and in general all Pythagoreans were the authors and proponents of the opinion that the human race was eternal.

Okellos, in his cosmology, further delineates the three realms of the cosmos as all contained within an overarching order called the diakosmesis which is also the world order kosmos , and which also must be eternal. The three realms were delineated by Okellos as having "two poles, man on earth, the gods in heaven.

Merely for the sake of symmetry, as it were, the daemons — not evil spirits but beings intermediate between God and man — occupy a middle position in the air, the realm between heaven and earth. They were not a product of Greek mythology, but of the belief in daemons that had sprung up in various parts of the Mediterranean world and the Near East.

The two major authors to have an influence on the development of the myths and legends surrounding the Titan Prometheus during the Socratic era of greater Athens were Aeschylus and Plato. The two men wrote in highly distinctive forms of expression which for Aeschylus centered on his mastery of the literary form of Greek tragedy, while for Plato this centered on the philosophical expression of his thought in the form of the various dialogues he had written and recorded during his lifetime. Prometheus Bound , perhaps the most famous treatment of the myth to be found among the Greek tragedies , is traditionally attributed to the 5th-century BCE Greek tragedian Aeschylus.

The playwright's dependence on the Hesiodic source material is clear, though Prometheus Bound also includes a number of changes to the received tradition. Before his theft of fire, Prometheus played a decisive role in the Titanomachy , securing victory for Zeus and the other Olympians.

Zeus's torture of Prometheus thus becomes a particularly harsh betrayal. The scope and character of Prometheus' transgressions against Zeus are also widened. In addition to giving humanity fire, Prometheus claims to have taught them the arts of civilization, such as writing, mathematics, agriculture, medicine, and science. The Titan's greatest benefaction for humanity seems to have been saving them from complete destruction.

In an apparent twist on the myth of the so-called Five Ages of Man found in Hesiod's Works and Days wherein Cronus and, later, Zeus created and destroyed five successive races of humanity , Prometheus asserts that Zeus had wanted to obliterate the human race, but that he somehow stopped him.

Moreover, Aeschylus anachronistically and artificially injects Io , another victim of Zeus's violence and ancestor of Heracles, into Prometheus' story. Finally, just as Aeschylus gave Prometheus a key role in bringing Zeus to power, he also attributed to him secret knowledge that could lead to Zeus's downfall: Prometheus had been told by his mother Themis , who in the play is identified with Gaia Earth , of a potential marriage that would produce a son who would overthrow Zeus.

Fragmentary evidence indicates that Heracles, as in Hesiod, frees the Titan in the trilogy's second play, Prometheus Unbound.

It is apparently not until Prometheus reveals this secret of Zeus's potential downfall that the two reconcile in the final play, Prometheus the Fire-Bringer or Prometheus Pyrphoros , a lost tragedy by Aeschylus. Prometheus Bound also includes two mythic innovations of omission. The first is the absence of Pandora 's story in connection with Prometheus' own. Instead, Aeschylus includes this one oblique allusion to Pandora and her jar that contained Hope The larger scope of Aeschylus as a dramatist revisiting the myth of Prometheus in the age of Athenian prominence has been discussed by William Lynch.

For Lynch, modern scholarship is hampered by not having the full trilogy of Prometheus by Aeschylus, the last two parts of which have been lost to antiquity. Significantly, Lynch further comments that although the Prometheus trilogy is not available, that the Orestia trilogy by Aeschylus remains available and may be assumed to provide significant insight into the overall structural intentions which may be ascribed to the Prometheus trilogy by Aeschylus as an author of significant consistency and exemplary dramatic erudition.

Harold Bloom, in his research guide for Aeschylus, has summarized some of the critical attention that has been applied to Aeschylus concerning his general philosophical import in Athens. For generations, scholars warred incessantly over 'the justice of Zeus,' unintentionally blurring it with a monotheism imported from Judeo-Christian thought. The playwright undoubtedly had religious concerns; for instance, Jacqueline de Romilly [28] suggests that his treatment of time flows directly out of his belief in divine justice.

But it would be an error to think of Aeschylus as sermonizing. His Zeus does not arrive at decisions which he then enacts in the mortal world; rather, human events are themselves an enactment of divine will. According to Thomas Rosenmeyer regarding the religious import of Aeschylus, "In Aeschylus, as in Homer, the two levels of causation, the supernatural and the human, are co-existent and simultaneous, two ways of describing the same event.

For a critic to construct an Aeschylean theology would be as quixotic as designing a typology of Aeschylean man. The needs of the drama prevail. In a rare comparison of Prometheus in Aeschylus with Oedipus in Sophocles, Harold Bloom states that "Freud called Oedipus an 'immoral play,' since the gods ordained incest and parricide. Oedipus therefore participates in our universal unconscious sense of guilt, but on this reading so do the gods" [ Karl-Martin Dietz states that in contrast to Hesiod's, in Aeschylus' oeuvre, Prometheus stands for the "Ascent of humanity from primitive beginnings to the present level of civilization.

Olga Raggio in her study "The Myth of Prometheus" for the Courtauld Institute attributes Plato in the Protagoras as an important contributor to the early development of the Prometheus myth. As summarized by Raggio, "After the gods have moulded men and other living creatures with a mixture of clay and fire, the two brothers Epimetheus and Prometheus are called to complete the task and distribute among the newly born creatures all sorts of natural qualities.

Epimetheus sets to work but, being unwise, distributes all the gifts of nature among the animals, leaving men naked and unprotected, unable to defend themselves and to survive in a hostile world.

Prometheus then steals the fire of creative power from the workshop of Athena and Hephaistos and gives it to mankind. For Plato, only the virtues of "reverence and justice can provide for the maintenance of a civilized society — and these virtues are the highest gift finally bestowed on men in equal measure. In his dialogue titled Protagoras , Plato contrasts Prometheus with his dull-witted brother Epimetheus , "Afterthinker". As no physical traits were left when the pair came to humans, Prometheus decided to give them fire and other civilizing arts.

It is understandable that since Prometheus was considered a Titan and not one of the Olympian gods that there would be an absence of evidence, with the exception of Athens, for the direct religious devotion to his worship. Despite his importance to the myths and imaginative literature of ancient Greece, the religious cult of Prometheus during the Archaic and Classical periods seems to have been limited.

Athens was the exception. The altar of Prometheus in the grove of the Academy was the point of origin for several significant processions and other events regularly observed on the Athenian calendar. For the Panathenaic festival , arguably the most important civic festival at Athens, a torch race began at the altar, which was located outside the sacred boundary of the city, and passed through the Kerameikos , the district inhabited by potters and other artisans who regarded Prometheus and Hephaestus as patrons.

According to Pausanias 2nd century AD , the torch relay, called lampadedromia or lampadephoria , was first instituted at Athens in honor of Prometheus. By the Classical period, the races were run by ephebes also in honor of Hephaestus and Athena. The wreaths worn symbolized the chains of Prometheus. Pausanias recorded a few other religious sites in Greece devoted to Prometheus.

Both Argos and Opous claimed to be Prometheus' final resting place, each erecting a tomb in his honor. The Greek city of Panopeus had a cult statue that was supposed to honor Prometheus for having created the human race there. Prometheus' torment by the eagle and his rescue by Heracles were popular subjects in vase paintings of the 6th to 4th centuries BCE. He also sometimes appears in depictions of Athena's birth from Zeus' forehead.

A similar rendering is also found at the great altar of Zeus at Pergamon from the second century BCE. The event of the release of Prometheus from captivity was frequently revisited on Attic and Etruscan vases between the sixth and fifth centuries BCE.

In the depiction on display at the Museum of Karlsruhe and in Berlin, the depiction is that of Prometheus confronted by a menacing large bird assumed to be the eagle with Hercules approaching from behind shooting his arrows at it. The most significant detail added to the myth found in, e. According to these sources, Prometheus fashioned humans out of clay. Although perhaps made explicit in the Prometheia , later authors such as Hyginus , the Bibliotheca , and Quintus of Smyrna would confirm that Prometheus warned Zeus not to marry the sea nymph Thetis.

She is consequently married off to the mortal Peleus , and bears him a son greater than the father — Achilles , Greek hero of the Trojan War. Pseudo-Apollodorus moreover clarifies a cryptic statement —29 made by Hermes in Prometheus Bound , identifying the centaur Chiron as the one who would take on Prometheus' suffering and die in his place.

Other minor details attached to the myth include: Zahhak , an evil figure in Iranian mythology , also ends up eternally chained on a mountainside — though the rest of his career is dissimilar to that of Prometheus. The three most prominent aspects of the Prometheus myth have parallels within the beliefs of many cultures throughout the world see creation of man from clay , theft of fire , and references for eternal punishment.

It is the first of these three which has drawn attention to parallels with the biblical creation account related in the religious symbolism expressed in the book of Genesis.

As stated by Olga Raggio, [52] "The Prometheus myth of creation as a visual symbol of the Neoplatonic concept of human nature, illustrated in many sarcophagi, was evidently a contradiction of the Christian teaching of the unique and simultaneous act of creation by the Trinity.

The imagery of Prometheus and the creation of man used for the purposes of the representation of the creation of Adam in biblical symbolism is also a recurrent theme in the artistic expression of late Roman antiquity. Of the relatively rare expressions found of the creation of Adam in those centuries of late Roman antiquity, one can single out the so-called "Dogma sarcophagus" of the Lateran Museum where three figures are seen in representation of the theological trinity in making a benediction to the new man.

Another example is found where the prototype of Prometheus is also recognizable in the early Christian era of late Roman antiquity. This can be found upon a sarcophagus of the Church at Mas d'Aire [54] as well, and in an even more direct comparison to what Raggio refers to as "a coursely carved relief from Campli Teramo [55] where the Lord sits on a throne and models the body of Adam, exactly like Prometheus.

In Georgian mythology, Amirani is a culture hero who challenged the chief god and, like Prometheus, was chained on the Caucasian mountains where birds would eat his organs. This aspect of the myth had a significant influence on the Greek imagination. It is recognizable from a Greek gem roughly dated to the time of the Hesiod poems, which show Prometheus with hands bound behind his body and crouching before a bird with long wings.

In the often cited and highly publicized interview between Joseph Campbell and Bill Moyers on Public Television, the author of The Hero with a Thousand Faces presented his view on the comparison of Prometheus and Jesus. The influence of a vital person vitalizes, there's no doubt about it.

The world without spirit is a wasteland. People have the notion of saving the world by shifting things around, changing the rules [ Any world is a valid world if it's alive. The thing to do is to bring life to it, and the only way to do that is to find in your own case where the life is and become alive yourself. Significantly, Campbell is also clear to indicate the limits of applying the metaphors of his methodology in his book The Hero with a Thousand Faces too closely in assessing the comparison of Prometheus and Jesus.

Of the four symbols of suffering associated with Jesus after his trial in Jerusalem i the crown of thorns, ii the scourge of whips, iii the nailing to the Cross, and iv the spearing of his side, it is only this last one which bears some resemblance to the eternal suffering of Prometheus' daily torment of an eagle devouring a replenishing organ, his liver, from his side.

The dragon and his angels fought back, but they were defeated, and there was no longer any place for them in heaven. It remains a continuing debate among scholars of comparative religion and the literary reception [61] of mythological and religious subject matter as to whether the typology of suffering and torment represented in the Prometheus myth finds its more representative comparisons with the narratives of the Hebrew scriptures or with the New Testament narratives.

In the Book of Job , significant comparisons can be drawn between the sustained suffering of Job in comparison to that of eternal suffering and torment represented in the Prometheus myth. With Job, the suffering is at the acquiescence of heaven and at the will of the demonic, while in Prometheus the suffering is directly linked to Zeus as the ruler of Olympus.

The comparison of the suffering of Jesus after his sentencing in Jerusalem is limited to the three days, from Thursday to Saturday, and leading to the culminating narratives corresponding to Easter Sunday. The symbolic import for comparative religion would maintain that suffering related to justified conduct is redeemed in both the Hebrew scriptures and the New Testament narratives, while in Prometheus there remains the image of a non-forgiving deity, Zeus, who nonetheless requires reverence.

Perhaps the most influential book of the Middle Ages upon the reception of the Prometheus myth was the mythological handbook of Fulgentius Placiades.

Both were used for the more lengthy and elaborate compendium by the English scholar Alexander Neckman — , the Scintillarium Poetarum , or Poetarius. Continuing in this same tradition of the allegorical interpretation of the Prometheus myth, along with the historical interpretation of the Middle Ages, is the Genealogiae of Giovanni Boccaccio. Boccaccio follows these two levels of interpretation and distinguishes between two separate versions of the Prometheus myth.

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